I am currently reading "Tales From Sacred Wind: Coming of Age in Appalachia" by Cratis D. Williams and I will write about it more fully in a more formal kind of book review when I finish it. But I have just read some important sections of the book about the deaths of various people in the Sacred Wind community of Lawrence County Kentucky in the book and they prompted some memories of my own which led me to write about that aspect of Williams's observations and to insert some of my own. I also wrote another post about "Tales From Sacred Wind..." since I posted this one which has also become quite popular with lovers of Appalachia and Appalachian History and folkways. It is about both our experiences as children in traditional
Appalachian children's games. At the time I wrote these two most recent posts about Cratis Williams, I
neglected to mention in either of them that I had written a much
earlier post called
"Responses To Some Reading Of Cratis Williams"
which might also be interesting to some of you. It is a response to a
small pamphlet he wrote about his most important early teacher, William
H. Vaughan, who was a primary influence in leading Williams to pursue a
career in academia which was not common at the time in Eastern
Kentucky.
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| Cratis D. Williams--Photo by The Williams Family |
I have written previously
on this blog about these topics but the practices in Appalachia have been ever changing in both
my lifetime and that of Cratis Williams who was born about forty years before me and has now been dead for thirty-five years. Cratis Williams was one of the premier scholars in the field of Appalachian Studies and served in various capacities at
Appalachian State University. The best, and perhaps only book, devoted solely to death, dying, and burial practices in Appalachia is "
Death and Dying In Central Appalachia" by James K. Crissman. But it was published in 1994 and is becoming a bit dated twenty-six years later. "Tales From Sacred Wind..." was published in 2003 based on manuscripts which Cratis Williams had left unpublished at his death in 1985 and is also a bit dated. There is a genuine need for a more recent scholarly look at death and dying in the region. Crissman's book is excellent, well researched, professionally documented, and wide ranging in its coverage and I have cited, quoted, and recommended it for many years. But the work of Williams in "Tales From Sacred Wind.." provides a brief but needed addition to the work of Crissman. I hope my own observations from a long life in Appalachia also contribute to the field.
My primary impetus to write about Williams's observations came about quite serendipitously shortly after I read his section on death practices through an e-mail exchange with a new acquaintance about a cemetery in our native Knott County which both of us have known all our lives. I grew up near that cemetery and my acquaintance has several relatives buried on it. In his book, Cratis Williams tells a story about one of his elderly female ancestors who planted two cedar trees beside some graves on a cemetery at Sacred Wind. The old woman would not allow anyone else to assist her in planting the trees and expressed an old folk belief that the person who plants a cedar tree will die before the tree is fully grown. As my e-mail exchange progressed with my acquaintance about the Knott County cemetery, he said this:
"My grandfather died in (a) mining accident in 1948, and my
grandmother later moved to Michigan. Her last visit to this cemetery was in
1974. During that visit, she planted some cedar trees near the grave of my
grandfather. She told me there was an old saying, that if you planted a
cedar tree, you would be dead by time the tree was large enough to shade a
grave. My grandmother died five years later, in 1979. The cedar trees are
still standing, and are posing problems to headstones due to their roots." It is always fascinating to me to read, and especially to hear first hand, about any Appalachian folkway or folk tale.
Another friend of mine, both on Facebook and in real life, John D. Shelton, responded to this post after I had posted it on Facebook with this story about planting cedar trees which concurs almost exactly with Cratis Williams's story and the one above from my other acquaintance.
"As a teen, I was
going to plant a Cedar Tree my Uncle scolded me saying never plant
Cedars, because you will die when they are big enuff to shade your
Grave." Obviously, the folkway or folktale about planting cedars and impending death of the planter has spread across a wide area.
Williams also discussed several funerals he had attended both as a child and as an adult in Lawrence County including the deaths of grandparents, aunts, uncles, cousins, etc. He even discusses one funeral which his entire one room school attended for the father of a classmate who had died from "lockjaw", tetanus, after having stepped on a nail while tearing down a house. He discusses the man having been buried in a shroud or winding cloth only one of which such funerals I have ever known about in my life. A man who owned property adjoining ours in my childhood home and, in fact, adjoining the cemetery which my acquaintance and I have been discussing was the only person I ever knew who was buried in a shroud or winding cloth and I did not attend that funeral which I regret. For those of you who have not encountered either term, a shroud or winding cloth is a plain flat, usually white, garment or sheet in which a dead body is wrapped in the casket. As I understand it, a full sized or larger sheet was used in most cases and the body was placed with the feet a foot or two above a corner with the head a foot or two below the diagonally opposite corner in order to increase the length and folding options of the shroud or winding cloth. The washed and prepared body was then wrapped in the cloth usually beginning with a fold of the lower corner over the feet up to about the knees. Then one side was folded over and possibly under the body and the other side was folded in the opposite direction in the same manner. Usually after a viewing, visitation, or funeral, the top corner was then folded down to cover the face of the deceased. It is my understanding that in some other countries, especially in the Middle East, this is still the dominant method in use. In Appalachia, America, and several other countries, the use of white cloth is, of course, a symbol of purity.
Cratis Williams also discussed having known people who had their coffins made while they were alive and storing them in attics, barns, or spare rooms. In an earlier post on this blog, I wrote about
Clabe Mosley, an Old Regular Baptist preacher, whose coffin hung in the attic of my maternal grandparents' house for several years before he actually died. Williams, in this book, also concurs with my writing that these people who had coffins built while living would sometimes actually get in and test the coffin as I reported that Clabe Mosley had done. John D. Shelton also relayed this story about a person who had their coffin made well before they died and allowed the coffin to deteriorate in a fence row before his death. But others, after the death, repaired the coffin and used it to bury the original buyer.
"I had another relative who was poor, so he built his own Casket
and painted it, tried it for size,
placed it in the Grave Yard fence row, it sat there many years covered
in grass and weeds, no one moved it, he died and a Cousin and Preacher
dug it out the weeds and cleaned it and made repairs, and a woman from
Church made a cloth lining, and he was buried in it. This happened a few
years back."
Cratis Williams also discussed grave houses in "Tales From Sacred Wind..." as I did in my post about burial practices in Appalachia in which I also included a few photos none of which are originally shot by me. One of the funnier stories in the book is about a distant relative of Williams who, after getting drunk at a square dance, decided to crawl in the grave house of an ancestor to avoid walking home in the rain. The man was awakened and terrified by an old sow and her pigs when the sow decided to use the grave house to scratch an itch. Williams's relative thought he was experiencing a "hain't" and left the cemetery in terror until he realized it was only a sow. I know of a couple of grave houses on a small cemetery near the Johnson/Lawrence county line on US 23 which are clearly visible from the divided highway. I also know a few in Lawrence and Elliott counties in an are near where Williams grew up.
Williams also discussed, and his posthumous editors provided several photos of his grandfather David O. Williams who had a large stone, homemade mausoleum, or grave house built to hold the bodies of himself and his wife. I know of one hand cut stone grave house of a similar nature at a small cemetery between Mousie and Lackey in Knott County Kentucky which is unmarked and said to contain the body of one of the first white settlers to that area. That stone grave house has several cracks and openings where the stones have settled over the years and I have to admit that I have been tempted to return with a flashlight to see what is visible through the cracks. I also know of a similarly constructed grave house in a small cemetery near Morgan County High School in West Liberty, Kentucky which also shows signs of settling and age. John D. Shelton, whom I mentioned above, also reported this anecdote about a grave house he had seen:
"There is one Grave Yard in
Clinton County (Kentucky) which has a little House on one Grave about four feet
tall that has Windows in it, I guess they wanted the Loved one to get
Sun and be able to see out."
I am thoroughly enjoying reading this book and regret that I was never able to meet Cratis Williams in the flesh. He is funny, informative, at times risque, and well worth reading. "Tales From Sacred Wind..." is a book which ever student of Appalachian Studies should place on their "Must Read List".
